Q) Why have the Muslims forsaken i’tikaaf, even though it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him)? What is the purpose of i’tikaaf?
A) Praise be to Allaah.
Firstly:
I’tikaaf is one of the confirmed Sunnahs which the Prophet (peace and blessings of Allaah be upon him) did regularly.
See the evidence for its being prescribed in the answer to question no. 48999.
This Sunnah has disappeared from the lives of the Muslims apart from those on whom Allaah has mercy. It is like many Sunnahs which the Muslims have virtually forsaken.
There are several reasons for this, including the following:
1- Weakness of faith in many hearts
2- Increased focus on worldly pleasures and desires, which leads to an inability to keep away from them even for a short time.
3- Lack on interest in Paradise on the part of many, and their inclination towards leisure and relaxation, so that they do not want to put up with the hardship of i’tikaaf even for the sake of earning Allaah’s pleasure.
Whoever understands the significance of Paradise and the greatness of its delights will sacrifice his life and that which is most precious to him in order to attain it. The Prophet (peace and blessings of Allaah be upon him) said: “The reward of Allaah is precious, the reward of Allaah is Paradise.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani, 2450.
4- Many people pay lip-service to the love of the Prophet (peace and blessings of Allaah be upon him), without acting upon it and implementing various aspects of the Sunnah, including i’tikaaf. Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
Ibn Katheer said (3/756):
This verse represents a major principle: that we should follow the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) in word and deed in all situations.
Some of the salaf (early generations of Islam) found it odd that people did not observe i’tikaaf even the Prophet (peace and blessings of Allaah be upon him) persisted in doing so. Ibn Shihaab al-Zuhri said: It is strange that the Muslims have given up i’tikaaf when the Prophet (peace and blessings of Allaah be upon him) did not give it up from the time he entered Madeenah until Allaah took him (in death).
Secondly:
The i’tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i’tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person’s life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.
How great is the Muslims’ need to revive this Sunnah and establish it in the proper manner, as the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions used to observe it.
How great will be the success of those who adhere to the Sunnah after the ummah has neglected it and become corrupt.
Thirdly:
The basic goal of the Prophet’s i’tikaaf was to seek Laylat al-Qadr.
Muslim (1167) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf during the first ten days of Ramadaan, then he observed i’tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: “I observed i’tikaaf during the first ten days seeking this night, then I observed i’tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i’tikaaf let him do so.” So the people observed i’tikaaf with him.
This hadeeth teaches us a number of things:
1- That the basic goal of the i’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning): “The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)” [al-Qadr 97:3].
2- The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.
3- The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i’tikaaf and continued with him until the end of the month, because they were so keen to follow his example.
4- The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i’tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: “…so whoever among you wishes to observe i’tikaaf let him do so.”
There are other aims of i’tikaaf as well, including the following:
1- Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.
2- Renewing oneself spiritual by focusing totally on Allaah.
3- Cutting oneself off completely in order to worship Allaah with prayer, du’aa’, dhikr and reading Qur’aan.
4- Protecting one’s fast from everything that may affect it of whims and desires.
5- Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them.
See al-I’tikaaf Nazrah Tarbawiyyah by Dr. ‘Abd al-Lateef Balto.
Islam Q&A
Sunday, September 21, 2008
Does having a gastroscopy invalidate the fast?
Q) Does having a gastroscopy invalidate the fast?
A) Praise be to Allaah.
The gastroscope is a medical instrument that is inserted into the stomach via the mouth, and is used either to take a picture of the stomach or to take a sample for examination, or for other medical purposes, then after the procedure is complete, the instrument is removed via the mouth.
The scholars differed as to whether, if something reaches the stomach, it invalidates the fast in all cases, whether it is provides nourishment or not, or does it not invalidate the fast if it does not provide nourishment?
Three madhhabs are of the view that the fast is broken by everything that enters the stomach: the Maalikis, the Shaafa’is and the Hanbalis.
Based on that, this gastroscopy does invalidate the fast.
The Hanafis agreed with them that everything that reaches the stomach invalidates the fast, but they stipulated that it should remain in the stomach.
Based on that, gastroscopy does not invalidate the fast, because it does not remain in the stomach, rather it is removed once the procedure is completed.
See: Tabyeen al-Haqaa’iq by al-Zayla’i (1/326); al-Majmoo’ (6/317); al-Sharh al-Kabeer (7/410); Sharh Muntaha al-Iraadaat (1/488); Bidaayah al-Mujtahid (2/153).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the view that the fast is not broken unless a nourishing substance reaches the stomach. He (may Allaah have mercy on him) said: The more correct view is that the fast is not broken by swallowing something that does not provide nourishment, such as swallowing a pebble. End quote from Majmoo’ al-Fataawa (20/528).
Based on this view, this gastroscopy does not invalidate the fast, and this view is more likely to be the correct one, because the text only indicates that eating and drinking spoil the fast. Allaah says (interpretation of the meaning):
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall
[al-Baqarah 2:187].
The gastroscope is neither food nor drink, and is not akin to food or drink, because the body does not benefit from it and is not nourished by it.
But, if any kind of greasy substance is put on the gastroscope to make it easier to insert it into the stomach, or some saline solution is introduced via the gastroscope to clean it and make it easier to take images, then the fasting person’s fast is invalidated when this substance reaches the stomach, because the body will absorb it and be nourished by it, so it is like food and drink.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/370, 371) – when explaining that everything that reaches the stomach invalidates the fast according to the madhhab of Imam Ahmad – : If a person has a gastroscope inserted and it reaches the stomach, then this breaks the fast [i.e., according to the Hanbali madhhab]. But the correct view is that it does not break the fast unless there is any grease or the like on the gastroscope that may reach the stomach via the gastroscope. In that case it breaks the fast, and it is not permissible to use it during an obligatory fast except in case of necessity.
End quote.
In a statement of the Islamic Fiqh Council it says:
The following things are not regarded as breaking the fast: … gastroscope if it is not accompanied by introduction of fluids (solutions) or any other substance. End quote.
Majallat al-Majma’ (10/2/453-455).
To sum up: If the gastroscope is inserted into the stomach without introducing any other substances, then it does not break the fast, but if some greasy substance or anything else is introduced with it then it does invalidate the fast.
See: Mufsidaat al-Siyaam al-Mu’aasirah by Dr. Ahmad al-Khaleel, p. 39-46.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The gastroscope is a medical instrument that is inserted into the stomach via the mouth, and is used either to take a picture of the stomach or to take a sample for examination, or for other medical purposes, then after the procedure is complete, the instrument is removed via the mouth.
The scholars differed as to whether, if something reaches the stomach, it invalidates the fast in all cases, whether it is provides nourishment or not, or does it not invalidate the fast if it does not provide nourishment?
Three madhhabs are of the view that the fast is broken by everything that enters the stomach: the Maalikis, the Shaafa’is and the Hanbalis.
Based on that, this gastroscopy does invalidate the fast.
The Hanafis agreed with them that everything that reaches the stomach invalidates the fast, but they stipulated that it should remain in the stomach.
Based on that, gastroscopy does not invalidate the fast, because it does not remain in the stomach, rather it is removed once the procedure is completed.
See: Tabyeen al-Haqaa’iq by al-Zayla’i (1/326); al-Majmoo’ (6/317); al-Sharh al-Kabeer (7/410); Sharh Muntaha al-Iraadaat (1/488); Bidaayah al-Mujtahid (2/153).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the view that the fast is not broken unless a nourishing substance reaches the stomach. He (may Allaah have mercy on him) said: The more correct view is that the fast is not broken by swallowing something that does not provide nourishment, such as swallowing a pebble. End quote from Majmoo’ al-Fataawa (20/528).
Based on this view, this gastroscopy does not invalidate the fast, and this view is more likely to be the correct one, because the text only indicates that eating and drinking spoil the fast. Allaah says (interpretation of the meaning):
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall
[al-Baqarah 2:187].
The gastroscope is neither food nor drink, and is not akin to food or drink, because the body does not benefit from it and is not nourished by it.
But, if any kind of greasy substance is put on the gastroscope to make it easier to insert it into the stomach, or some saline solution is introduced via the gastroscope to clean it and make it easier to take images, then the fasting person’s fast is invalidated when this substance reaches the stomach, because the body will absorb it and be nourished by it, so it is like food and drink.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/370, 371) – when explaining that everything that reaches the stomach invalidates the fast according to the madhhab of Imam Ahmad – : If a person has a gastroscope inserted and it reaches the stomach, then this breaks the fast [i.e., according to the Hanbali madhhab]. But the correct view is that it does not break the fast unless there is any grease or the like on the gastroscope that may reach the stomach via the gastroscope. In that case it breaks the fast, and it is not permissible to use it during an obligatory fast except in case of necessity.
End quote.
In a statement of the Islamic Fiqh Council it says:
The following things are not regarded as breaking the fast: … gastroscope if it is not accompanied by introduction of fluids (solutions) or any other substance. End quote.
Majallat al-Majma’ (10/2/453-455).
To sum up: If the gastroscope is inserted into the stomach without introducing any other substances, then it does not break the fast, but if some greasy substance or anything else is introduced with it then it does invalidate the fast.
See: Mufsidaat al-Siyaam al-Mu’aasirah by Dr. Ahmad al-Khaleel, p. 39-46.
And Allaah knows best.
Islam Q&A
Rinsing the nose and mouth when fasting
Q) Is it permissible to rinse the nose and mouth during the day in Ramadaan for one who is fasting?
A) Praise be to Allaah.
It is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said to al-Laqeet ibn Saburah: “Do wudoo’ well and make the water go between your fingers, and be thorough in rinsing the nose, unless you are fasting.” So he (peace and blessings of Allaah be upon him) told him to do wudoo’ well then he said: “…and be thorough in rinsing the nose, unless you are fasting.” This indicates that the fasting person may rinse his mouth and nose, but he should not be too thorough in doing so lest the water reach his throat. As for rinsing the nose and mouth, they are essential when doing wudoo’ and ghusl, because they are obligatory parts of those actions, whether one is fasting or not. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah (15/280).
A) Praise be to Allaah.
It is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said to al-Laqeet ibn Saburah: “Do wudoo’ well and make the water go between your fingers, and be thorough in rinsing the nose, unless you are fasting.” So he (peace and blessings of Allaah be upon him) told him to do wudoo’ well then he said: “…and be thorough in rinsing the nose, unless you are fasting.” This indicates that the fasting person may rinse his mouth and nose, but he should not be too thorough in doing so lest the water reach his throat. As for rinsing the nose and mouth, they are essential when doing wudoo’ and ghusl, because they are obligatory parts of those actions, whether one is fasting or not. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah (15/280).
Drinking from Zamzam is mustahabb, not obligatory
Q) I intend, if Allaah wills, to do ‘Umrah during the blessed month of Ramadaan. I am supposed to reach Makkah by land at noontime. It is well known that the pilgrim doing ‘umrah has to drink some Zamzam water after praying behind Maqaam Ibraaheem on ordinary days, but in Ramadaan I intend to fast and not break my fast. So how can I drink Zamzam water?
A) Praise be to Allaah.
Firstly:
Drinking Zamzam water is not obligatory, rather it is mustahabb, but it is not mustahabb only after praying the two rak’ahs behind the Maqaam, rather drinking from Zamzam is mustahabb at all times.
Shaykh al-Islam said in Majmoo’ al-Fataawa (16/144):
It is mustahabb to drink Zamzam water and to drink one’s fill of it, and to make whatever Islamically prescribed du’aa’s one wants when drinking it.
Al-Muwaffaq said in al-Mughni:
It is mustahabb to come to Zamzam and drink from its water for the one who wants to, and to drink one's fill of it. Jaabir said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he came to Banu ‘Abd al-Muttalib, who were providing water, and they gave him a bucket, and he drank from it.”
Al-Nawawi said in al-Majmoo’:
Al-Shaafa’i, his companions and others said: it is mustahabb to drink Zamzam water, and to drink a great deal of it, and to drink one's fill. It is mustahabb to drink it for whatever benefits one wants in this world and the Hereafter. If a person wants to drink it for forgiveness or healing from sickness etc, he should face the qiblah and mention the name of Allaah, then say, “O Allaah, I heard that Your Messenger (peace and blessings of Allaah be upon him) said: ‘The water of Zamzam is for whatever it is drunk for.’ O Allaah, I am drinking it so that You will forgive me so forgive me, O Allaah,” or: “I am drinking it to seek healing from sickness, so heal me, O Allaah.” And so on. It is mustahabb to drink in three draughts as in the case of any other drink. And when he is done he should praise Allaah.
Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (16/138):
It is mustahabb for the pilgrim doing Hajj or ‘umrah to drink from the water of Zamzam if he is able to do so.
Based on this, if you do ‘umrah when you are fasting, there is no sin on you if you do not drink from Zamzam, and you can drink from it after you break your fast.
Secondly:
If you are traveling to Makkah for ‘umrah, it is permissible for a traveler either to break his fast or to fast, according to scholarly consensus, but they differed as to which is better. We have already mentioned in the answer to question no. 20165 that what is better is what is easier. For those for whom fasting when traveling is not too difficult, then fasting is better, and for those for whom fasting is too difficult whilst traveling, not fasting is better, especially for one who is doing ‘umrah, because he needs physical strength in order to do ‘umrah properly, with du’aa’ and proper focus and humility.
Some people who do ‘umrah make it difficult for themselves by doing ‘umrah whilst fasting, even though fasting is very difficult for them, which affects the way they do ‘umrah. It was proven that the Prophet (peace and blessings of Allaah be upon him) used to break his fast on the Day of ‘Arafah.
Al-Shawkaani said:
Fasting the day of ‘Arafah is mustahabb for everyone, but it is makrooh for those who are in ‘Arafah for Hajj. The reason for that is that it may lead to the pilgrim becoming too weak to offer du’aa’ and remember Allaah (dhikr) on the Day of ‘Arafaah in that place and to do the actions of Hajj.
It was proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) forbade singling out Friday for fasting.
Al-Nawawi said:
It is makrooh to single out Friday for fasting unless that coincides with one’s habit [e.g. fasting alternate days], but if a person fasts the day after or the day before as well, or it coincides with his habits, such as if he vowed to fast the day when he was healed forever, and that happens to be a Friday, then it is not makrooh.
The scholars said: The reason why it is forbidden is that Friday is a day of du’aa’, dhikr and worship, such as doing ghusl, going to the prayer early and waiting for the prayer, listening to the khutbah and doing a lot of dhikr afterwards. Allaah says (interpretation of the meaning):
“Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much”
[al-Jumu’ah 62:10]
And there are other acts of worship to be done on this day, so it is mustahabb not to fast on Friday, because that helps one to do these duties in an energetic manner and to enjoy them without getting tired or bored. This is similar to the situation of the pilgrim on the Day of ‘Arafah in ‘Arafah – the Sunnah is for him not to fast as stated above, for the same reason. If some one were to say: if a person fasts another day as Friday that will still make him tired and affect his worship. The answer is that by fasting an extra day he will gain reward that will make up for any shortcomings in his worship on Friday. This is the reason why it is prohibited to single out Friday for fasting.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam (p. 464) about a traveler who reaches Makkah fasting: should he break his fast in order to have more strength to do ‘umrah?
We say: when the Prophet (peace and blessings of Allaah be upon him) entered Makkah on the twentieth of Ramadaan in the year of the Conquest, he broke his fast.
It is proven in Saheeh al-Bukhaari that the Prophet (peace and blessings of Allaah be upon him) did not fast for the rest of the month, because he was traveling. The journey of the pilgrim doing ‘umrah does not end when he reaches Makkah, and he does not have to refrain from eating etc if he comes not fasting. Some people may continue to fast even when traveling, because fasting whilst traveling nowadays is not a hardship for the ummah, so they continue to fast whilst traveling then come to Makkah feeling very tired, and they wonder whether they should continue their fast or not, or should they delay ‘umrah until after they have broken the fast, or break the fast in order to do ‘umrah straight after reaching Makkah?
We say to them in this case: it is better for you to break your fast in order to do ‘umrah as soon as you reach Makkah, when you are still feeling energetic, because the Sunnah is for the one who comes to Makkah for pilgrimage to hasten straight away to do these rituals. When the Prophet (peace and blessings of Allaah be upon him) entered Makkah for the purpose of pilgrimage he would hasten to the mosque, and he used to make his camel stop at the mosque and go in to do his rituals that he had come to do. Not fasting so that you will be able to do ‘umrah in an energetic manner during the day is better than continuing to fast and then doing ‘umrah after you break your fast at night. It was proven that the Prophet (peace and blessings of Allaah be upon him) was fasting when he was traveling to conquer Makkah, then the people came to him and said: “O Messenger of Allaah, fasting is proving too hard for the people, and they are waiting to see what you will do.” And that was after ‘Asr. So the Prophet (peace and blessings of Allaah be upon him) asked for a drink of water and drank it whilst the people were looking on. So he broke his fast whilst traveling, and he even broke his fast towards the end of the day, all in order to show his ummah that that is permissible. Making oneself fast whilst traveling even though it is too difficult is undoubtedly contrary to the Sunnah, and the following words of the
Prophet (peace and blessings of Allaah be upon him) apply in this case: “It is not righteousness to fast whilst traveling.”
If your fasting whilst traveling will affect your performance of ‘umrah, then it is better for you to break your fast and make that day up later on.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Drinking Zamzam water is not obligatory, rather it is mustahabb, but it is not mustahabb only after praying the two rak’ahs behind the Maqaam, rather drinking from Zamzam is mustahabb at all times.
Shaykh al-Islam said in Majmoo’ al-Fataawa (16/144):
It is mustahabb to drink Zamzam water and to drink one’s fill of it, and to make whatever Islamically prescribed du’aa’s one wants when drinking it.
Al-Muwaffaq said in al-Mughni:
It is mustahabb to come to Zamzam and drink from its water for the one who wants to, and to drink one's fill of it. Jaabir said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he came to Banu ‘Abd al-Muttalib, who were providing water, and they gave him a bucket, and he drank from it.”
Al-Nawawi said in al-Majmoo’:
Al-Shaafa’i, his companions and others said: it is mustahabb to drink Zamzam water, and to drink a great deal of it, and to drink one's fill. It is mustahabb to drink it for whatever benefits one wants in this world and the Hereafter. If a person wants to drink it for forgiveness or healing from sickness etc, he should face the qiblah and mention the name of Allaah, then say, “O Allaah, I heard that Your Messenger (peace and blessings of Allaah be upon him) said: ‘The water of Zamzam is for whatever it is drunk for.’ O Allaah, I am drinking it so that You will forgive me so forgive me, O Allaah,” or: “I am drinking it to seek healing from sickness, so heal me, O Allaah.” And so on. It is mustahabb to drink in three draughts as in the case of any other drink. And when he is done he should praise Allaah.
Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (16/138):
It is mustahabb for the pilgrim doing Hajj or ‘umrah to drink from the water of Zamzam if he is able to do so.
Based on this, if you do ‘umrah when you are fasting, there is no sin on you if you do not drink from Zamzam, and you can drink from it after you break your fast.
Secondly:
If you are traveling to Makkah for ‘umrah, it is permissible for a traveler either to break his fast or to fast, according to scholarly consensus, but they differed as to which is better. We have already mentioned in the answer to question no. 20165 that what is better is what is easier. For those for whom fasting when traveling is not too difficult, then fasting is better, and for those for whom fasting is too difficult whilst traveling, not fasting is better, especially for one who is doing ‘umrah, because he needs physical strength in order to do ‘umrah properly, with du’aa’ and proper focus and humility.
Some people who do ‘umrah make it difficult for themselves by doing ‘umrah whilst fasting, even though fasting is very difficult for them, which affects the way they do ‘umrah. It was proven that the Prophet (peace and blessings of Allaah be upon him) used to break his fast on the Day of ‘Arafah.
Al-Shawkaani said:
Fasting the day of ‘Arafah is mustahabb for everyone, but it is makrooh for those who are in ‘Arafah for Hajj. The reason for that is that it may lead to the pilgrim becoming too weak to offer du’aa’ and remember Allaah (dhikr) on the Day of ‘Arafaah in that place and to do the actions of Hajj.
It was proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) forbade singling out Friday for fasting.
Al-Nawawi said:
It is makrooh to single out Friday for fasting unless that coincides with one’s habit [e.g. fasting alternate days], but if a person fasts the day after or the day before as well, or it coincides with his habits, such as if he vowed to fast the day when he was healed forever, and that happens to be a Friday, then it is not makrooh.
The scholars said: The reason why it is forbidden is that Friday is a day of du’aa’, dhikr and worship, such as doing ghusl, going to the prayer early and waiting for the prayer, listening to the khutbah and doing a lot of dhikr afterwards. Allaah says (interpretation of the meaning):
“Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much”
[al-Jumu’ah 62:10]
And there are other acts of worship to be done on this day, so it is mustahabb not to fast on Friday, because that helps one to do these duties in an energetic manner and to enjoy them without getting tired or bored. This is similar to the situation of the pilgrim on the Day of ‘Arafah in ‘Arafah – the Sunnah is for him not to fast as stated above, for the same reason. If some one were to say: if a person fasts another day as Friday that will still make him tired and affect his worship. The answer is that by fasting an extra day he will gain reward that will make up for any shortcomings in his worship on Friday. This is the reason why it is prohibited to single out Friday for fasting.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam (p. 464) about a traveler who reaches Makkah fasting: should he break his fast in order to have more strength to do ‘umrah?
We say: when the Prophet (peace and blessings of Allaah be upon him) entered Makkah on the twentieth of Ramadaan in the year of the Conquest, he broke his fast.
It is proven in Saheeh al-Bukhaari that the Prophet (peace and blessings of Allaah be upon him) did not fast for the rest of the month, because he was traveling. The journey of the pilgrim doing ‘umrah does not end when he reaches Makkah, and he does not have to refrain from eating etc if he comes not fasting. Some people may continue to fast even when traveling, because fasting whilst traveling nowadays is not a hardship for the ummah, so they continue to fast whilst traveling then come to Makkah feeling very tired, and they wonder whether they should continue their fast or not, or should they delay ‘umrah until after they have broken the fast, or break the fast in order to do ‘umrah straight after reaching Makkah?
We say to them in this case: it is better for you to break your fast in order to do ‘umrah as soon as you reach Makkah, when you are still feeling energetic, because the Sunnah is for the one who comes to Makkah for pilgrimage to hasten straight away to do these rituals. When the Prophet (peace and blessings of Allaah be upon him) entered Makkah for the purpose of pilgrimage he would hasten to the mosque, and he used to make his camel stop at the mosque and go in to do his rituals that he had come to do. Not fasting so that you will be able to do ‘umrah in an energetic manner during the day is better than continuing to fast and then doing ‘umrah after you break your fast at night. It was proven that the Prophet (peace and blessings of Allaah be upon him) was fasting when he was traveling to conquer Makkah, then the people came to him and said: “O Messenger of Allaah, fasting is proving too hard for the people, and they are waiting to see what you will do.” And that was after ‘Asr. So the Prophet (peace and blessings of Allaah be upon him) asked for a drink of water and drank it whilst the people were looking on. So he broke his fast whilst traveling, and he even broke his fast towards the end of the day, all in order to show his ummah that that is permissible. Making oneself fast whilst traveling even though it is too difficult is undoubtedly contrary to the Sunnah, and the following words of the
Prophet (peace and blessings of Allaah be upon him) apply in this case: “It is not righteousness to fast whilst traveling.”
If your fasting whilst traveling will affect your performance of ‘umrah, then it is better for you to break your fast and make that day up later on.
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